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中文题目: 伯驾在新加坡的医疗活动与早期教会医院的建立动因
英文题目:
作 者: 颜宜葳    
刊物名称: 中国科技史杂志
发表年度: 2013
卷: 34
期: 2
页码: 159-172
中文摘要: 美部会1834年派遣来华的首位医学传教士伯驾开始传教活动时,是通过向新加坡的华人移民提供免费医药而进行的。他初次抵达广州不久便转赴新加坡,主要原因是“律劳卑事件”引起的政治风波,而不是文献所惯说的事先已计划好去那里“学习中文并实践行医”。另一件事可以证明他这次行程的仓促性,即伯驾在新加坡学习的中文口语是闽南话,这种话对于他在广州的工作并无用处。伯驾到达新加坡后,发现需要他治病的人比需要他传教的人多得多。一段时间后,在其他传教士的协助下,伯驾在这个港口城市中闽南人集中居住的区域开设了一间诊所。诊所非常受欢迎,在它运行的头11个月里医治了一千名以上的贫苦华人,治疗的疾病多于50种。诊所后来成为伯驾在广州建立的眼科医局的范本。这些医疗活动并非源自于美部会的既定方针,而是传教地点因缘际会的结果。尽管这家医疗机构办得很成功,它却没有得到所属差会在资金上和人力上的支援,当伯驾和另一名医生都离开以后就停办了,当地的文献对它也只有极稀少的记载。伯驾在新加坡期间,当地社会对于医疗设施的需求极其迫切,当时存在的两家医院显然不能满足大量涌入的贫苦移民的需要。但尽管开展医疗工作大有可为,美部会及当时在该地活动的其他各个新教差会始终未在当地建立任何教会医院。教会医院在新加坡的缺位至今仍明显可见。对伯驾新加坡之行的考察令我们有理由认为,社会的医疗需求并非新教差会建立医院的首要考虑,甚至可能不在它们的考虑范围之内。
英文摘要: Peter Parker, the first medical missionary to be sent by the American Board of Commissioners for Foreign Missions (ABCFM) to China in 1834, began his attempts at propagating the Gospel by providing medical aid gratis to Chinese immigrants in Singapore. His journey to Singapore shortly after his initial arrival in Canton resulted for the most part from the political upheaval caused by the “Napier Affair”, rather than the often claimed reason that he went there “to learn Chinese and practice medicine” as part of an earlier plan. Further evidence of the abrupt nature of the trip was that the oral Chinese that Parker learned in Singapore was Fukien, a dialect spoken in the southern part of Fujian Province, China, which would be useless in his Canton work. Once in Singapore, Parker found he was needed more on medical than spiritual grounds. After a while he opened a dispensary with the help of other missionaries in a region of the port city where immigrants from southern Fujian predominated. The dispensary was warmly welcomed, providing medical aid to more than a thousand poor Chinese patients in the first 11 months of its operation, during the course of which more than 50 diseases were treated. It later served as a model for Parker’s Ophthalmic Hospital in Canton. These medical activities did not originate from a pre-existing strategy of the ABCFM, but were, in fact, occasioned by the local situation. Although successful, this medical institution failed to earn support from the mission board at home either in the form of funds or personnel, and was discontinued after Parker and another physician in attendance had both left, leaving only sparse records in local documents. When Parker was in Singapore, the demand for medical facilities in society at large was strikingly urgent, the two existing hospitals clearly insufficient to meet the needs of the large number of impoverished immigrants. Yet this wide-open field for medical activities did not persuade any of the protestant missions then active in that area, including ABCFM, to establish a mission hospital there. The absence of mission hospitals in Singapore is still noticeable today. Observation of Parker’s Singapore journey leads us to presume that the demands of society for medicine may hardly have been the main motivation for any protestant mission to set up hospitals, if it was a motivation at all.

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